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PHILOSOPHICAL EXPLORATION

Chassidic Teachings and Modern Psychology: Toward a More Unified Approach

Akiva Turner1

Published online: 28 October 2015 � Springer Science+Business Media New York 2015

Abstract This article describes how many modern psychological constructs and theories exist in older as well as newer Chassidic and Jewish teachings, particularly those of

Chabad Lubavitch. This exploration points toward a potential benefit for a unification of

psychology and Chassidic teachings. Psychological theories and constructs explored are

Freudian psychoanalysis, cognitive dissonance, cognitive restructuring/reframing, self-ef-

ficacy/planned behavior, and logotherapy/existentialism. The article then concludes with a

discussion of possible implications of moving toward a unified approach for clinical

practitioners.

Keywords Chassidus � Psychology � Behavioral change theory � Clinical practice

Introduction: Inching Away from Duality to Unity

When researchers and philosophers conduct research on or write about spirituality/religion

and mental health, they often assume a duality between the spiritual and the physical.

Reportedly, this duality grew out of the development of science and medicine overtaking

the role of the religious practitioner as healer in the middle of the nineteenth century.

Before that time, some religious practitioners may also have served as a medical and

psychological practitioner and in some cases may have had both religious and medical

training (Rosner 2001). In other words, prior to the nineteenth century, science/medicine

and spirituality/religion were not necessarily divorced. With the nineteenth-century sepa-

ration, medicine/science became skeptical of spirituality/religion, and it was not until later

in the twentieth century that medical science retook an interest in the impact of spirituality/

religion on healing (Rosner 2001).

& Akiva Turner [email protected]

1 Health Care Sciences Department, Nova Southeastern University, Fort Lauderdale, FL, USA

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J Relig Health (2016) 55:973–985 DOI 10.1007/s10943-015-0145-z

In discussing this renewed interest by medicine/science in spirituality/religion, Rabbi

Jacobson (2014) categorizes views on the matter into three camps: (1) those who maintain

a rigid distinction between science/medicine and spirituality/religion with science/medi-

cine trumping, (2) those who reject science/medicine in favor of spirituality/religion, and

(3) those who argue a mutuality between the two with spirituality/religion serving as a

complementary therapy. Rabbi Jacobson, a Chassidic Lubavitcher Rabbi, rejects all three

of these camps and instead proposes that such a duality is objectively nonexistent. This is

because Judaism recognizes a Divine unity in which body and soul are joined into one

seamless healing process. Rabbi Jacobson describes the unified patient (body and soul)

who reflects, and indeed in Chassidic thought, is connected with, the unity of the Divine.

Recent medical and scientific research on Judaism and mental health, though sparse, has

mostly, but not completely, abandoned the first camp that makes a rigid distinction

between mental health and religion/spirituality. Moreover, few medical and scientific

researchers would accept the second approach which would mean a complete abandonment

of western medical or scientific mental health practices for spiritual/religious ones

exclusively. However, most contemporary perspectives seem to reflect the third approach

and explore or accept a dual complementary role for evidenced-based medical practices

and spirituality/religion. Even Rosner (2001) who describes the breakup of spirituality/

religion from science/medicine seems to advocate a dual or complementary approach but at

the same time acknowledges that spirituality/religion is more than rituals or views on the

world but is a way of being.

In a literature review of the dearth of research on health issues, including mental health

issues, specifically among Chassidic Jews (Chassidim), the authors emphasize how

Chassidim incorporate religion into understanding and explaining illness (Coleman-

Brueckheimer and Dein 2011). That is not surprising since for Chassidim, everything

comes from a Divine source, even illness and the ability to heal. The authors then go on to

describe how these beliefs can impact the clinical encounter, and after noting some positive

effects of these beliefs, lean toward a complementary approach (Coleman-Brueckheimer

and Dein 2011). Other research about Judaism/Jewish spirituality and health, though not

specific to Chassidim, has also focused on how religious beliefs can impact health

including depressive symptoms (Krumrei et al. 2013; Rosmarin et al. 2009a, b).

In this article, focusing primarily on Lubavitch Chassidic teachings (Chassidus), I will

attempt to move away from duality and explore the unity and connections between

Chassidus and modern psychological and behavioral thought. I then discuss some impli-

cations of Jacobson’s Divine unity of psychology and Chassidus for mental health practice.

In doing so, I am not at all trying to say that Chassidus is mere psychology or belittling its

Divine source. Some have cautioned that by discussing the therapeutic aspects of religion/

spirituality, one runs the risk of trivializing religion (Sloan et al. 2000). That is not my

intent.

Still others are concerned that any attempts to explore this unity must begin with a

moral foundation not found in the secular workings of psychology. Rabbi Alter Metzger

describes the concern this way. ‘‘Modern psychology has made a value system from a non-

value system….If Chassidus is to be reconciled with psychology it must be a psychology which rests on a moral foundation’’ (Drob 1988, p. 1). Given this, any psychology which

could be of use may have to at a minimum not deny, and at best rest upon, this moral

foundation.

Before launching into my explanation of how many or some modern psychological and

behavioral theories already exist in Chassidic teachings, I should also caution that I do not

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claim to have achieved Rabbi Jacobson’s goal of reaching unity but have only taken a step

away from duality moving toward understanding, with human and written limitations.

The Lubavitch Chassidic Movement

My focus here is exclusively on the Lubavitch Chassidic movement (Chabad). Chabad is a

worldwide movement. It is not insular but is very engaged in the outside world. Chabad sends

young married couples as ‘‘emissaries’’ to many countries with the mission to establish

‘‘Chabad Houses’’ which may serve as synagogues and community centers, often initially

beginning in the couple’s home. These couples make the sacrifice to leave the comfort and

support of their family andOrthodoxcommunity to set up and run these houses and synagogues.

They are sent as shluchim (messengers) of the Lubavitcher Rebbe who I describe below.

The goal of establishing the Chabad House was to provide a light of Jewish practice and

life for Jewish travelers and residents regardless of level of Jewish observance. These

Chabad Houses/synagogues are located all over North America, South America, Europe,

Asia, and Africa. However, the center of Chabad is found in the Crown Heights neigh-

borhood of Brooklyn, New York.

Chabad is simultaneously a community, an organization, and a movement. It is

described as a ‘‘system of Jewish religious philosophy, the deepest dimension of G–d’s

Torah, (that) teaches understanding and recognition of the Creator, the role and purpose of

creation, and the importance and unique mission of each creature. This philosophy guides a

person to refine and govern his or her every act and feeling through wisdom, compre-

hension and knowledge’’ (Chabad n.d.).

The founder of the Chabad movement was Rabbi Schneur Zalman of Liadi who lived

from 1745–1812. Known as the ‘‘Alter Rebbe’’, he is the author of the Tanya. The Tanya is

sometimes described as a book of Jewish ethics and philosophy, but it is much more. It is a

‘‘compilation of Jewish mystical concepts. (T)he Tanya presents a systematic approach,

both to an individual’s moral and spiritual development, and to a conceptual awareness of

Divine immanence….The Tanya provides a philosophical foundation in which the intel- lectual, spiritual, and psychological aspects of Jewish life are grounded’’ (Abramson n.d.).

The seventh Chabad Rebbe is Rabbi Menachem Mendel Schneerson who physically

passed away in 1994. He is simply called ‘‘the Rebbe’’ by Chabad Chassidim, and his

teachings are of major influence in their lives. In seeking resolution to life’s issues and

problems, Chabad Chassidim may search first to see whether the Rebbe had something to

say about the matter and may even pray at the ‘‘Ohel’’ (tent) located in Montefiore

Cemetery in New York where the Rebbe and his father-in-law, the previous Rebbe, are

interned, asking that the Rebbes intercede with the Divine on their behalf.

In addition to his religious background, the Rebbe was university educated in science,

mathematics, and engineering. For the Rebbe, Torah and science are unified, and when faced

with what appeared to be a contradiction between the two, the Rebbe once responded, ‘‘It is

not science per se but the men of science who may state as fact something that contradicts

(Torah). In the process of clarifying and trying to understand the truthfulness of science, men

of science, with their knowledge too limited, may come statements that will contradict. But

science itself is true and cannot contradict Torah.’’ (Mindel 2013, p. 199). In other words,

there is a unity that man may not have yet discerned, due to human limitations.

In this article, I will not delve deeply into the relationship and the meaning of the Rebbe

to Chabad Chassidim. It would be a lengthy essay of its own, and others have described

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that relationship elsewhere (Steinsaltz 2014; Schulman and Kaplan 2013). However,

Chabad does publish many of the Rebbe’s letters in which he provided advice to those who

sought it, in and outside of Chabad. In drawing the connections between modern psy-

chological and behavioral theories with Chassidus, I will rely upon some of the Rebbe’s

teachings reflected in these letters, the Tanya, and teachings of others influenced by both.

Freudian Psychology

A few religious and non-religious scholars have to some degree brushed against Rabbi

Jacobson’s approach to psychology by exploring consistencies between Freudian psy-

choanalysis and Chassidic Jewish thought with some seeking to historically link the

influence of Jewish mysticism on Freud himself (Wasserman 2004). They have searched

for historical connections between Freud and the Chassidic community while drawing

parallels between Freudian theory and Chassidus, particularly the Tanya.

One major theme of the Tanya is identity crisis. The Tanya delves into questions such as

‘‘(w)ho are we? Are we to ignore our beastly temptations, or come to terms with them?

And how is it that people possessing a G–dly soul can be filled with such animalistic

desires? It is Tanya that guides us through our dual personality. It gives us the insight to

understand and overcome the struggles we deal with on a day-to-day basis’’ (Cotlar n.d.).

This requires further elucidation. According to the Tanya, this dual personality is a

battle between a Divine soul and an animal soul (Zalman 1797/1982). The animal soul is

connected with physicality and is vital as we are dependent upon it for physical vitality.

The Divine soul battles the animal soul in a perpetual struggle. However, instead of

destroying the animal soul, the Divine soul overpowers it (Steinsaltz 2007).

Some have compared this struggle between the Divine and animal souls with Freud’s

description of the Id and Ego. Wasserman (2004) writes:

…(M) an’s soul is divided in half: The Animal Soul represents emotions such as rage, lust, passion, and jealousy; all of which appear to parallel with Freud’s Id: both

are understood as primal and instinctual. The Divine Soul {nefesh elokit) represents

just that: the intellect, the ‘higher’ versus the ‘lower’ parts of the soul. It includes the

Sefirot Chochmah (Wisdom), Binah (Understanding), and Da ‘at (Knowledge). The

above Sefirot are the parallels to the ego or the ego ideal. Both the Animal/Divine

Souls and id/ego are theorized to be be in perpetual conflict; both hold the Divine/ego

must assert its will over the Animal/Id in order to contend with the dark and irrational

within man (pp. 76–77).

In Chassidus, there is also described a struggle between two aspects of the soul, the

Yetzer Harah (evil inclination) and the Yetzer Tov (good inclination). The Yetzer Harah is

sometimes called the animal soul but they are not exactly synonymous. The animal soul

refers to all ten faculties of the entire soul, while the Yetzer Harah is only the seven

emotions of the animal soul.

The animal soul, the nefesh habehamit, is the source of all your self serving – but not

necessarily evil – drives. In one word, the animal soul is self-centered passion. That

doesn’t mean it is bad. It can be neutral, or even good. The yetzer hara is one’s evil

inclination. Think about what that means: your inclination to do evil. For example,

the desire to eat non-kosher food, steal money, or do anything forbidden by the

Torah. Those are all products of the yetzer hara. The word yetzer is related to the

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Hebrew word tziyur, ‘‘form.’’ In other words, the yetzer hara takes the raw material

of the animal soul’s benign passion and provides it form by channeling it towards

immoral ends (Janowski n.d.).

In applying this conflict, Berke (1996) has taken a more clinical approach and has

compared the various definitions of depression with descriptions of similar states in the

Tanya. Berke relates the struggle of the two aspects of the soul, the Yetzer Harah part of

the soul being overcome by the Yetzer Tov part of the soul as described in the Tanya, as a

psychoanalytic therapeutic approach for overcoming depression. He has also identified a

similar use of dreams in psychoanalysis and Chassidus.

Indeed, some forms of psychoanalysis may be consistent with Chassidus. Based upon the

work of Rabbi Yehudah Leib Alter of Gur (Sfat Emet), the Rohr Jewish Learning Institute

(JLI), Chabad’s educational arm, produced a lesson called ‘‘Know Thy Self.’’ (Incidentally,

the Sfat Emet’s life overlapped with part of Freud’s time, and he was alive in 1901 when

Freud’s book, The Psychology of Everyday Life, was published). The lesson ‘‘Know Thy

Self’’ describes how in Genesis Abraham sends his servant Eliezer to search for a future wife

for his son, Yitzhak (Isaac). A separateMidrash tells that Eliezer really wanted Isaac tomarry

his own daughter but Abraham refused. Being a fateful servant, Eliezer goes to Haran and

eventually finds Rivka (Rebecca). When trying to convince Rebecca and her family to agree

to the marriage, Eliezer tells them of an original conversation—which did not include the

Midrashic account of the discussion regarding Eliezer’s daughter—he had with Abraham

before embarking on this journey. Although the original conversation was also recorded

earlier in the Torah, the Torah records the complete retelling by Eliezer to Rebecca and her

family. But in the retelling, a single word is spelled differently from its spelling in the original

telling. The Hebrew word for ‘‘perhaps’’ in the phrase ‘‘perhaps the woman’’ is spelled in a

way that can be read ‘‘to me the woman’’. This change in spelling transforms the word’s

meaning and reveals Eliezer’s true desires. Commentators point to this change in spelling/

meaning as evidence that Eliezer, though faithful to Abraham, was in the midst of a sub-

conscious conflict as he still truly wanted Isaac for his own daughter (JLI 2014) In other

words, Eliezer had a slip or parapraxis (Freud 1901/1960).

The JLI (2014) authors explain that, as in psychoanalysis, the retelling of the story by

Eliezer was important because when he retells the story, he reanalyzes and relives the

conversation and thus can become aware and recognize his own subconscious desire. Once

Eliezer was aware of his conflict, he was able to complete his mission successfully. The

course ends with the following quote from the Rebbe recorded in Torat Menachem:

One of the new treatments is to explain to emotionally unhealthy people the matter

that brought them to this state which can be called ‘‘nervous’’ or ‘‘mentally sick’’ or

‘‘emotionally disturbed’’. This brings healing after identifying the reasons why ’’he is

assaulted with such emotions, one is able to now emerge from it’’ (pp. 131–148).

Cognitive Dissonance

In Chassidus, the human being is considered basically good. However, the good becomes

concealed by influences in the physical world. The mission or purpose of the Jew is to

refine the physical world to reveal the concealed Divine goodness and to elevate the

physical. This revelation of the good is a way to reach consistency. The ability to reveal

this good involves the dual aspects of the soul, the Yetzer Harah and the Yetzer Tov

(Zalman 1797/1982).

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Evil, according to Chassidus, does not have an independent existence. It is a ‘‘potential

state of being that appears to have a real existence’’ to give an individual free choice

(Jacobson 1995, p. 269). To demonstrate this concept, the Rebbe once used the example of

a knife which can be used to kill or for surgery. The Divine allows humans to choose how

they will use the knife. That choice is part of the internal struggle (Jacobson 1995).

Leon Festinger (1962) developed the theory of cognitive dissonance. This theory

describes how human beings strive to reach a state of consistency. It ‘‘centers around the

idea that if a person knows various things that are not psychologically consistent with one

another, he will, in a variety of ways, try to make them more consistent’’ (p. 93). Cognitive

dissonance is most acute when a behavior conflicts with one’s self-identity. To manage the

dissonance, one can remove oneself from, or lessen the importance of, what is causing the

dissonance or transform the conflicting influence to create a consistency (Festinger 1962).

Chassidus seems to favor the latter approach to resolving the conflict. In Chassidic

language, then, when an individual is engaged in the world and there is a struggle between

the Yetzer Harah and the Yetzer Tov, he or she is faced with choices to bring about

consistency. Chassidus suggests one can bring consistency by transforming one’s self or

one’s environment (reveal the Divine goodness to be consistent with one’s good ‘‘iden-

tity’’). At the same time, Chassidus also embraces this inconsistency and sees it as a

necessary and important step toward growth or consistency.

Shalvi Weissman (n.d.), a writer and Chassidic therapist, gives the example, among

others, of a mother who studied much about parenting and internally knew that spanking

her child would not be the best parenting approach, but gives into the external stresses and

spanks her child. To resolve the conflict between spanking and what she had learned about

the best approach to parenting, she convinces herself that she should parent in a manner

natural for her and the way her mother raised her, including spanking. In other words, the

Yetzer Harah may have temporarily won the battle. However, Weissman advises that:

Cognitive dissonance can help us streamline our beliefs in a positive way as long as

we stay focused and don’t give up because we aren’t 100 % there yet. It can pull us

down if we are not aware of its power and the rationalizations that are its trusted

helpers. Strive for your spiritual goals. When circumstances get in your way, don’t

let justifications set into dull your dreams. Growth can only happen when we allow

ourselves some inconsistency. Don’t be afraid to take a step in a good direction just

because you can’t yet see the end of the road.

Cognitive Restructuring/Reframing

Beck (1997), a psychologist interested in therapeutic approaches to depression through the

use of positive thinking, proposed the process of cognitive restructuring. He found that

patients with depression often had many negative thoughts, and he worked with them to

reframe their thoughts into positive ones as a relief to depression. Beck proposes that

emotional states are impacted by core beliefs that influence perceptions.

Chassidus teaches that everything that happens is ultimately ‘‘for the good’’ even though

it may not appear to be so at the time. This because the goodness may be beyond our

limited understanding and knowledge at this moment. Chassidim often quote a Yiddish

saying attributed to the Tzemach Tzedek, the third Rebbe of Chabad who lived from 1789

to 1866, tracht gut, vet zein gut (think good, and it will be good). All is for the good

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because all comes from a Divine source. As already noted, even evil, which exists to give

humans free choice, comes from the Divine.

A story is told in the Talmud Balvi, Tractate Berachos, 60b, about one of the great

Jewish sages, Rabbi Akiva, who lived in the first and second centuries. Rabbi Akiva was

traveling on his donkey to a village along with his rooster to wake him up in the morning

and a candle to provide light. As nighttime came, he had not made it to the village and had

to camp in the forest. During the night, his candle blew out. Then, his rooster and donkey

were eaten by wild animals. Rabbi Akiva’s response to the event was, ‘‘All that the

Merciful One does is for good.’’ The next morning, Rabbi Akiva arrived at the village.

There he was told that robbers had traveled through the forest during the night and attacked

the village. If Rabbi Akiva’s candle had still been lit, if his rooster had crowed, and/or if his

donkey had brayed, he would have been victim to the robbers.

The end result of this story is that what appears to be negative, can really be positive. As

humans, we may not have the full knowledge to realize the positive nature of what is

happening to us. However, by reframing the negative to the positive, one will have less

anxiety when things seem to be going wrong (Beck 1997). In Chassidus, this reframing is

adjusting ones thoughts to a positive objective reality that may exist beyond a human’s

limited perspective.

Contemporary Chassidic writers have incorporated this approach into much of their

advice. For example, Rabbi Jacobson (1995) wrote a widely read popular book based upon

the teachings of Chassidus and specifically upon those of the Rebbe. In one of the steps to

deal with fear, anxiety, and depression, Rabbi Jacobson tells the reader to:

Introduce a fresh perspective to your thinking….(B)egin to replace troubling, destructive thoughts with positive constructive ones…. This is not foolish optimism; this is recognizing the goodness within even a seemingly bad situation, recognizing

that battling your fear means overcoming a challenge (p. 140).

The Rebbe gives somewhat similar advice in one of his letters to a person facing what

appears to be negative setback. He advices that:

(O)ne should not become overwrought or dispirited (G–d forbid) when one observes

a descent, especially when that descent relates only to material things, and especially

since it happened through no cause of your own. Indeed, a descent ought to arouse —

from deep within oneself — greater powers of faith and trust, whose external

manifestation is a courageous spirit and a lack of emotional reaction to an unpleasant

phenomenon (Weinberg, p. 75).

Self-Efficacy and Planned Behavior

Self-efficacy is a social psychological construct and used in interventions that seek to

create positive healthy behavior change. Self-efficacy is a person’s perception of his or her

capability to change or adopt a new behavior (Bandura 1977, 1986). Having a sense of

purpose in life has been found to have a positive influence on self-efficacy (Blazek et al.

2014). However, according to Bandura (1977, 1986), repeated ‘‘failures’’ can lead to low

self-efficacy.

In Chassidus, Jews are encouraged to take on mitzvahs (obligations) to connect with the

Divine. These mitzvahs could be increasing prayer, lighting candles to welcome the

Sabbath, not working on the Sabbath and biblically commanded holidays, and placing a

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small scroll with specific passages (mezuzah) in on one’s doorways, to name a few. One is

also encouraged to live a more happy and moral lifestyle. For Jewish individuals who may

have grown up without religious observance or in less observant homes, making these

changes can be daunting. However, Chassidus teaches that the Divine never gives a person

a challenge he or she cannot overcome. This does not mean that it will be easy, only

possible. This view is not limited to mitzvahs but also in dealing with life’s difficulties

presented within relationships, family matters, health-related behaviors, and addictions.

Reminiscent of self-efficacy theory, in Chassidus how one views the attempt is as

important as a successful outcome. In fact, Chassidus finds merit in ‘‘lowliness’’ or an

unsuccessful attempt. In the Torah, it is recorded that Jacob had a dream. In that dream, he

saw a ladder. On the ladder, there were angels ascending and descending. Suppose one

angel is on a higher rung and the other angel is on a lower rung. Which is higher spiri-

tually? It depends upon which direction the angel is going. If the angel on the higher rung

started at the top, then he is on his way down. If the angel on the lower rung just started

climbing, then he is on his way up. Put simply, it is the direction that is important, not the

rung or the outcome of the attempt. (Rabbi B. Singer, personal communication regarding a

teaching of the Lubavitcher Rebbe).

In theories such as self-efficacy and planned behavior, the immediate antecedent to

behavior change is intention (Ajzen 2002). The following teaching emphasizes the

importance of intention. Rabbi Yosef Rozen (1858–1936) also known as the Rogatchover

Gaon wrote various commentaries and responsa, some of which was collected and pub-

lished as commentary on the five volumes of responsa on the Torah. In his responsa, the

Rogatchover discusses the following concept. A complex area of Jewish law in which

some border areas in Israel can be viewed as inside or outside of Israel in limited matters,

and in some opinions, depending upon the individual’s intention in the matter under

consideration. If one is intending to enter Israel, the border area is part of Israel under

Jewish law for deciding the matter at hand. If one’s intent is to leave Israel, the area is

considered outside of Israel for the matter at hand. In other words, one’s intention defines

the place. Individuals often find themselves in ‘‘borders’’ deciding where to go (e.g., truth

or falsehood, holiness or profanity, functionality or disfunctionality, happiness or

depression), but in these borders, where one is depends upon his or her intention. It is not

where you are but where you want to be. If you are suffering from addiction, anger,

dejection, fear, what counts more is where you want or intend to be. If you want to get out

of a lowly state, that desire or intent means you are not really in that lowly state any longer.

(Rabbi B. Singer, personal communication, October 4, 2014, and Rozen).

Additionally, in his letters, the Rebbe emphasized the positive power of intention:

There is also known the saying of my father-in-law…of blessed memory: ‘‘A soldier on his way to the battlefront sings a march of victory and joy,’’ although he has yet to

begin the battle. For the mindset of having firm faith and conviction in the certain

victory in the approaching battle and the joy [that will result from this victory], in

itself strengthens and hastens the victory in battle (Wineberg 2007, p. 60).

And tying the intent to self-efficacy, the Rebbe tells another person:

Thus, in the final analysis, it is up to a person to overcome his difficulties by his own

efforts and determination, and we have already been assured that where there is a

determined effort, success is certain.

Moreover, it is quite possible in your case that you have truly underestimated your

success, and your belief to the contrary, [i.e., that you have not succeeded,] is merely

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a result of a thought implanted in your mind by the yetzer hara [in order to succeed

in making you feel glum and downhearted]. …(Wineberg, pp. 32–33).

Victor Frankl and Logotherapy/Existentialism

The Lubavitcher Rebbe greatly encouraged the work of psychologist Victor Frankl.

Frankl’s views are very consistent with Chassidus, particularly his view that life always has

meaning. According to Frankl (1959/2006), life has meaning even at times of death and

suffering, something believed deeply by many Chassidim, and such life is valuable even at

its end. Frankl’s approach is based upon three concepts all consistent with Chassidic beliefs

as described throughout this article: (1) freedom of will which has its root in spiritual

dimensions; (2) pursuing meaningful goals, without which can cause depression, anxiety,

addiction, and other psychological issues; and (3) meaning in life as an objective reality,

not subjective.

At a time when Victor Frankl was very discouraged about how his work was being

negatively received by his colleagues, it is reported that he was on the verge of giving up.

However, at a decisive moment, Dr. Frankl received some unsolicited strong encouraging

advice from the Rebbe to continue and that he would prevail. The Rebbe encouraged

Frankl because his approach ‘‘fosters belief in G–d, a spiritual perspective, and good

values.’’ (Biderman n.d.)

Unity, Duality, and the Role of the Practitioner

After all the above, I cannot claim that these modern psychological theories come directly

from Chassidus. That claim would require historical research beyond the scope of this

article. Instead, I have tried to demonstrate how Chassidus, existing before the rise of

modern psychology, contains similar psychological approaches that can impact one’s

mental health, foster behavior change, and lead to a positive wellbeing. However, this begs

some practical questions, particularly about the role and status of the mental health

practitioner, and especially if the practitioner is trained in mental health but less familiar

with Chassidus.

For the Chassidic individual, his or her religion is more than prayers for healing or any

specific intervention. It is a way of life that encompasses every daily activity, 24/7. The

physicality of the mundane world conceals holiness to be revealed by the individual. Given

this, must a mental health practitioner working with a Chassidic patient be a follower of

Chassidic teachings or is it enough to be empathetic and understanding of the patient’s

belief system? In other words, can an outside practitioner appropriately work with a patient

whose life is guided by body/soul unity? Or can an outside mental health practitioner

understand and incorporate Chassidic teachings into practice sufficient enough to be

effective? Lastly, do either of these approaches represent a move toward a more unified

approach?

According to Jewish belief, practitioners and physicians receive permission to heal from

the Divine. Thus, for Chassidim to use practitioners trained in the sciences is not only

permissible but encouraged when necessary, and may even be a religious obligation.

Although the ultimate source for the practitioner’s ability to heal is Divine, this can be

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expressed through natural processes since natural processes are considered to also be

Divine.

Indeed, the Rebbe would encourage those in need to seek out the expertise of profes-

sionals trained to deal with mental health issues. He would sometimes advise individuals to

see a medical professional, including a psychiatrist. In one letter, a person wrote to the

Rebbe about a boy’s psychiatric condition, the Rebbe responded as follows:

Physical wellbeing is primarily dependent on spiritual wellbeing; one must, however,

utilize natural means [of healing] as well. [Mr. …] should [therefore first] inspect the mezuzos (scrolls fixed on a doorway) in his home as well as his tefillin (phylacteries

worn by males 13 years or older). I am referring not so much to the boxes that house

the parchments of tefillin, but to the parchments [and writing] themselves, that they

be kosher according to Jewish law. The mother of the boy should scrupulously

observe matters of tznius (modesty), most importantly with regard to the laws and

regulations of family purity. Prior to lighting candles erev Shabbos and erev Yom Tov

as well as every Monday and Thursday during the week, his wife should give several

francs to tzedakah (charity). Their son should wear a tallis kattan (a four cornered

garment with strings) and be scrupulous about keeping his head covered. In addition

to all the above, they should seek the advice of a noted psychiatrist from a large city

and follow his instructions (Wineberg, pp. 87–88, parenthetic translations added).

In another case, he advised someone to make sure an individual was actually seeing a

psychiatrist for his condition.

… Enclosed is a copy of my response to Mr. … Since he is unaware that I have sent you a copy, you on your part should try to find out in a diplomatic manner whether

they visited a psychiatric specialist, what he said to them, and whether she is obeying

and following his instructions. …Certainly there are eminent specialists in this field in your locale, and it is worth making an effort that they seek out the advice of one of

them, as the matter about which he writes, unfortunately, is not all that uncommon in

someone whose mental health is unstable (Wineberg 2007 p. 152).

In another case, he even agreed with hospitalization for mental illness, but note that the

reason for the hospitalization is in order to receive the blessings of the Divine.

…Understandably, in such a situation, you are to follow the directive of the specialist about whom you write, [i.e., that your daughter be hospitalized,] for this will also

benefit your daughter tichye — surely she will be unable to receive all the benefits

and care [at home] that she can receive in the surroundings suggested by the doctor.

However, before you [hospitalize her], you must find out more details about the

particular institution; specifically, to establish a connection with the physician there,

so that you will know what is transpiring with her, and most importantly — and this

is easy to understand — that you be able to be certain that she is receiving the

required attention and not treated in an indifferent manner. May it be the will of G–d,

‘‘Healer of all flesh and Performer of wonders,’’ that your actions on your daughter’s

behalf act as the conduit through which to receive G–d’s blessings, as the verse

states: [‘‘G–d will bless you] in all that you do’’ (Wineberg 2007 p. 137).

At other times, practitioners would also seek the Rebbe’s advice. For example, a

therapist once sought the Rebbe’s blessing in helping a patient. The Rebbe responded:

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I will mention you in prayer and for a blessing at the holy resting place of my father-

in-law…that you succeed in your treatment of the above patient as well as all the other patients whom you assist. With regard to your seeking advice: This is, after all,

your profession, and there are none so wise as those who have direct experience

(Wineberg 2007 p. 146).

Clearly, according to the Rebbe, the services of a mental health practitioner can be

useful and may be even encouraged. However, he did not hesitate to advise one individual

about the type of mental health practitioner that would be unacceptable.

There is a specific class of therapists who commence their therapy by deriding G–d,

spirituality, honoring one’s parents, and the like. If that is the type of therapist he is

seeing, then even if the therapist is distinguished in his field, much examination and

clarification is required in order to ascertain whether the benefit he may receive from

him outweighs the long-time harm that may result [from this form of therapy] with

the passage of time (Wineberg 2007 p. 151).

It appears the Rebbe would accept the work of outside practitioners provided they do

not steer the patient away from a religious life.

On the other hand, therapists and scholars who have written about incorporating religion

into mental health practice have introduced varying perspectives mostly from the position

of duality. For example, two therapists working with Lubavitch Chassidic patients advo-

cate working separately from the religious authority and maintain that although the

practitioner should understand the patient’s beliefs and customs, he or she must remain an

objective outsider (Schulman and Kaplan 2013). Still others have suggested that religious

beliefs are inherent in determining whether a patient’s behavior is pathological and not a

group norm and also suggest that the outsider practitioner work with a religious authority

recognized or accepted by the patient (Greenberg and Witztum 2001). In other words,

perhaps moving toward a unified approach may require two practitioners. This could just

be another complementary dual approach unless Chassidus is incorporated into the actual

therapy and not seen as simply complementary or ancillary to the real work of the mental

health practitioner.

Another, possibly better approach would be that the therapist be an insider trained in

both Chassidus and evidenced-based mental health practices. Even if that is the best case, it

may not always be realistic. Given this, the suggestion for the practitioner to work closely

with a religious authority could come closer to a unified approach if the practitioner

understands the therapeutic strengths inherent in Chassidus and allow those to influence the

therapy to the fullest extent possible.

In fact, some research has shown that many religious communities may not access

psychological services because they desire a spiritually integrated model of care (Puchalski

et al. 2001). This has led to some success in bringing spirituality/religion into psychology

(Rosmarin et al. 2011). Thus, with an integration of a trained mental health professional

with a religious authority, some individuals may be more accepting of the therapy as at

least there would be some comfort that the approach used in the therapy would be more

appropriate.

In the end, however, whether the mental health professional perceives his or her ability

to heal to come from the Divine, according to Chassidus, as noted above, that ability and

permission to heal comes from the Divine even if the practitioner is using natural processes

or science, as they too are from the Divine. Therefore, even if a mental health practitioner

perceives himself or herself to be objective and works without the partnership of a religious

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authority, the Chassidic patient may believe the source of the mental health practitioner’s

skill to ultimately be from the Divine even though the practitioner may perceive himself or

herself ‘‘secularly’’ trained. As long as the practitioner does not deride or try to steer the

patient away from his or her religious beliefs and practices, as the Rebbe warned against, or

use methods contrary to the patient’s religion, then the patient may still benefit from the

‘‘secular’’ practitioner’s services.

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